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something the ego can
"achieve" "Once insight awakens relative to the conventional
psycho-physical self-reference and it is Realized to be
itself only a condition (contraction) of the native
Being-Energy wherein all conceptions, presumptions,
perceptions, and sensations arise - then "ego" and "matter"
become transparent in the Unconditional Being-Energy that is
always already the Condition of "I" and all the "forms" that
arise as experience. This Realization is the first, primary, or foundation
Moment (or level) of Enlightenment." According to Adidam, hearing is: “Hearing” is a technical term used by Avatar
Adi Da to indicate most fundamental understanding of the act
of egoity (or self-contraction). Hearing Avatar Adi Da is
the unique capability to directly transcend the
self-contraction, such that, simultaneous with that
transcending, there is the intuitive awakening to Avatar Adi
Da's Self-Revelation As the Divine Person and
Self-Condition. The capability of true hearing can only be
Granted by Avatar Adi Da's Divine Grace, to His fully
practicing devotee who has effectively completed the process
of listening. Only on the basis of such hearing can
Spiritually Awakened practice of the Way of Adidam truly (or
with full responsibility) begin. So understanding of self is a matter of observing the
“self” in feeling (not merely intellectually) to
the degree that the primal act, the self-contraction, is
discovered as one’s activity. That discovery, which
Avatar Adi Da Samraj calls hearing, then becomes one’s
capability from that point on. In any moment, one can
directly locate this activity and feel beyond it,
transcending the sense of being a separate self. Penetrating to the core of the ego and discovering the
sensation that is the self-contraction (the sense of being a
separate self) is the same as discovering that the
self-contraction is one's own activity. The moment of
discovery is the moment of freedom, because the instant one
discovers that the self-contraction is one's own activity,
one can (and will spontaneously) stop doing it. But how do I
discover that the sense of separation is my own activity? I
have to consciously be the one doing that activity. It
can’t be something I am “looking at” from the
outside.
You as much depend on what you are trying to escape as
you depend on what you are trying to embrace. If you did not
already feel bound to what you are trying to escape, you
would not be running away from it. You would not be trying
to be independent from it. Thus, even when you are trying to
escape from or avoid something, you are already dependent on
it. Your primal act, in other words, whether at the level of
consciousness or not, is the act of entering into a
relationship of dependency on that which you fear. Only when
you fear it do you go about seeking to avoid it. It is the
original creation of your stressful personality, the
original creation of boredom, doubt, and discomfort, founded
on the self-contraction that is the basis on which you are
generating all kinds of relationships, seeking to embrace
some and avoid others, but always already in this
relationship of dependency Freedom
is in the Existence Place
Therefore, Let the body-mind Be Opened To Me At The Heart
Through Devotional Listening, To The Degree Of Hearing, and
Then Let The Opened Heart Be Deeply Attracted and
Spontaneously Converted Through The Seeing Of Me. This process is awakened through "hearing" the argument
of the Spiritual Master DEVOTEE: Sri Gurudev, I am confused about the root of the
self-contraction that You are pointing to. SRI DA AVABHASA: The root is the self-contraction. DEVOTEE: Are You talking about the fundamental root of
the conditional self as it is located in the right side of
the heart in the sixth stage of life or are You talking
about the characteristic way that we dramatize the ego in
the first three stages of life? SRI DA AVABHASA: I am describing the self-contraction as
it may appear in any context or stage of life. It is still
the same contraction. DEVOTEE: Is it the same for each person or is it unique
for that particular individual? SRI DA AVABHASA: The manifestation of the
self-contraction and its results are unique to each
individual, but the fundamental action is the same. The
ego-"I" is the same gesture in all cases. The center
associated with the heart on the right is just the ultimate
domain of this activity, which is uncovered in the ultimate
stages of the Way of the Heart. The act is the same. The act
is there in any moment or stage of life. And you are the one
responsible for it. It is you. It is your very conditional
existence. DEVOTEE: Beloved Lord, self-contraction, if I understand
it correctly, is the activity that we are presently doing at
all times. It is a constant activity until it is Most
Perfectly transcended in the seventh stage of life. Am I
correct in saying that the practice, at our level of
practice, which is in the first three stages of life, is
about . . . SRI DA AVABHASA: And the beginnings of the fourth. DEVOTEE: . . . is about everything we have accumulated as
egos in these first three stages and the beginning of the
fourth? SRI DA AVABHASA: Those are the results. DEVOTEE: Those are the results, yes. So this is the work
that must be done. Transcending the self-contraction . .
. SRI DA AVABHASA: You understand and transcend the
self-contraction by entering into a "consideration" of your
sphere of experience. In your case, at the moment, that is
experience in the context of the first three stages of life
and the beginnings of the fourth. When you are examining
yourself, observing yourself in the context of practice,
this is the sphere of experience that you are observing. At
your present level of practice, you are not inspecting the
kinds of experiences that are associated with the further
advancement of the fourth stage of life or the fifth or the
sixth or the seventh stage of life. That is not your sphere
of experience, although here and there there can be some
unusual experience. Fundamentally, you are dealing with the
beginnings of the fourth stage of life and all of the first
three stages of life. That is the sphere of your
observation. The contraction is the same, in any case. It is
the same self-contraction that is present in the fifth stage
of life, or the sixth. It is the same act. The ego has no features other than that very act. It has
an apparent personality, it has all of its experiences, it
has all of its associations. All of this characterizes the
stage of life of the individual or the complex of stages of
life in that apparent individual. But the ego itself is the
primary act at the root of all the stages of life, the
self-contraction itself. It is not a person. It is an action
that suggests a person, an independent or conditionally
manifested person, as a result. DEVOTEE: Our experience at each stage of life integrates
with the self-contraction to confirm the sense of separative
self. So as we grow, we have additional experiences that the
ego accumulates . . . SRI DA AVABHASA: You can be a bigger ego as you advance
in the ordinary evolutionary course—bigger in the sense
that there is an enlarged sphere of the experiencing of the
self-contraction as a conditionally manifested being.
in the event of hearing the process goes on. You would
not have it be prolonged as a process of being aware of the
self-contraction. You enter into Samadhi more and more
continuously. Well, so in the seventh stage Disposition. It is not a
lapse into conditions. It is a Demonstration of the Divine
Recognition of conditions. Hearing is an awakening that comes in the summary of
self-observation, not in some moment of seeing some thing
about yourself. When you've seen the totality of it and see
what the totality is, what it is, not what one portion of it
is, when you see that it is self-contraction, when it is
thoroughly understood in all of its opposites as being just
the self-contraction and that is your own action, something
that you are adding to reality in every moment, then bondage
to that script is released and you awaken to that in which
all of this has been arising and which it is happening, that
to which all that is being added. That is Hearing. Hearing
is a summary observation not the witnessing of some
action. True hearing, summary and most fundamental
self-understanding, involves the core. It involves being
responsible for that key dramatization. But it is a matter
of being most fundamentally responsible for the act that
precedes even that key dramatization. Therefore, it is also
a matter of being responsible for all the other kinds of
dramatization that are general tendencies of yours. True
hearing covers it all, because it deals with the root.
Hearing is not just a matter of dealing with fear or any
other particular emotion. It is not a matter of dealing with
any particular dramatization merely, nor of addressing any
particular sensation in the general complex of the
body-mind. It is a matter of dealing with the primary action
that is the ego, the self-contraction itself. The ego is an
action. Therefore, it has a sensation associated with it.
But it is a sensation made into egoity itself, and it is not
merely at the periphery. The self-contraction is not merely
the dramatization appearing at the moment. It is the core of
that dramatization, and of every dramatization. There are two forms of self-Enquiry being practiced in My
Company. One is self-Enquiry based on real
self-understanding and, especially, on true hearing. In that
case, self-Enquiry is most fruitful, obviously, and it takes
the form I have just described. The other form of
self-Enquiry is that which may be used by any of My
devotees, even from the beginning of practice in the Way of
the Heart, with little or no self-understanding. In that
case, you exercise self-Enquiry relative to all kinds of
things. You just described an instance of how self-Enquiry
is done in that case, in the sheer beginners sense, with
little or no self-understanding. But, as you described, in
the doing of it, you observed something a little deeper
behind this vital enthusiasm, a sense of despair. So your
practice of self-Enquiry had some usefulness in the sense
that it enabled you to observe something more. Using
self-Enquiry in this ordinary fashion may serve
self-observation, but, in that case, it is not the exercise
of self understanding itself. It is not true
self-Enquiry.
Two
Moments of Enlighenment
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